A Study of Imprecatory Psalms in the Old Testament
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An Exegetical Study of Imprecatory Psalms in the Old Testament 177 CHAPTER 5 PSALM 109 5.1 Introduction The fourth promising candidate for the study of imprecatory psalms is Psalm 109. In the research history, this psalm has frequently been classified by scholars as an imprecatory psalm (see section 1.5.2). As Mays (1994:348) states, Psalm 109 “contains the most vehement of the imprecations in the Psalter.” Psalm 109 is a lament by an individual who is being persecuted by his enemies and who calls upon God for deliverance. The psalmist is surrounded by hostile enemies who are making false allegations against him (verses 2-5). In response to the enemies‟ attack, the suppliant prays for the destruction of his enemies together with their families (verses 6-20). The suppliant asks God to deliver him from impending death (verses 21-23). He discloses all the misery that is afflicting him (verses 24-28). He prays for his accusers to be disgraced and shamed (verse 29). The suppliant concludes the psalm with a vow of thanksgiving to YHWH (verses 30-31). This chapter is organized in the same way as previous chapters 2-4. 5.2 Text and Translation26 27 1 a To the music director. Of David. A psalm. 28 I A b God of my praise, do not be silent! 2 a For wicked mouths and B deceitful mouths have opened against me; b they have spoken to me [with] lying tongues. 26 This is my own translation. All quotations from Psalm 109 in this study are taken from this translation unless stated otherwise. 27 When citing the Psalms and other scriptural passages, the numbering and versification of the BHS text is used throughout the present study rather than the numbering and versification of the LXX, Vulgate, or modern translations. 28 This subdivision of Psalm 109 into stanzas (Roman numerals) and strophes (uppercase letters) is discussed in 5.4. 5. Psalm 109 An Exegetical Study of Imprecatory Psalms in the Old Testament 178 3 a With words of hatred they surround me b and fight me without cause. 4 a In return of my love they accuse me, b but I am [in] prayer. 5 a And they repay me evil for good b and hatred in return for my love. II C 6 a Appoint a wicked man over him b and let an accuser stand at his right hand. 7 a When he is judged, let him come forth guilty b and let his prayer become sin. 8 a Let his days be few; b let another take his office. 9 a Let his children be orphans b and his wife a widow. 10 a Let his children wander about and beg; b let them be driven from the ruins of their house. 11 a Let the creditor take all that he has b and let strangers plunder the produce of his toil. 12 a Let there be none to extend loving-kindness to him, b nor any to be gracious to his orphans. 13 a Let his descendants be cut off; 5. Psalm 109 An Exegetical Study of Imprecatory Psalms in the Old Testament 179 b let their names be wiped out in the next generation. 14 a Let the iniquity of his fathers be remembered before YHWH, b and do not let the sin of his mother be wiped out. 15 a Let them be before YHWH continually, b that he may cut their memory from the earth. 16 a For he did not remember to show loving- D kindness, b but persecuted the afflicted and needy and the broken-hearted to their death. 17 a As he loved cursing, b let it come on him; c as he did not delight in blessing, d so let it be far from him. 18 a As he wore cursing as his garment, b so let it enter into his body like water and into his bones like oil. 19 a Let it be to him as a garment which wraps him, and for a belt which girds him continually. 20 a Let this be the reward of my accusers from YHWH, b and of those who speak evil against me. 21 a But you, YHWH, Lord, act on my behalf III E for your name‟s sake; b because your loving-kindness is good, deliver me. 5. Psalm 109 An Exegetical Study of Imprecatory Psalms in the Old Testament 180 22 a For I am afflicted and needy, b and my heart is wounded within me. 23 a I am passing like a shadow when it lengthens; b I am shaken off like a locust. 24 a My knees are weak from fasting, b and my flesh has grown lean for lack of fat. 25 a I also have become a reproach to them; b when they see me, c they shake their heads. 26 a Help me, YHWH my God; b save me according to your loving-kindness. F 27 a Then they will know that this is your hand; b You, YHWH, have done it! 28 a Although they curse, b may you bless; c although they arise, d may they be put to shame, e but let your servant rejoice. 29 a Let my accusers be clothed with humiliation, b and let them wrap themselves with their own shame as with a robe. IV G 30 a With my mouth, I will exceedingly thank YHWH b and in the midst of many, I will praise him. 5. Psalm 109 An Exegetical Study of Imprecatory Psalms in the Old Testament 181 31 a For he stands at the right hand of the needy, b To save his life from those who condemn him. 5.3 Text Critical and Translation Notes Verse 2a. (“the wicked”) BHS suggests that (“wickedness”) is a better reading than the Masoretic Text (“the wicked”). The Masoretic Text is better pointed than in light of the abstract nouns after terms relating to speech in verses 2-3 (Gunkel, 1968:478). This present translation stays with the Masoretic Text and translates in 2a as “wicked.” Verse 2a. (“they have opened”) The LXX reading (“was opened”) suggests that the Hebrew should be (“was opened”) instead of the Masoretic Text (“they have opened”). The Syriac and the Vulgate follow a similar approach to the LXX. When describing his enemies in verses 2-3, the psalmist plunges in medias res29. The passive verb of the LXX, Syriac and Jerome probably avoids this abruptness. It is also possible that the verb was regarded as indefinite, therefore it is unlikely that a different Vorlage underlies the LXX, Syriac and Jerome‟s rendering (Allen, 1983:72). The present translation stays with the Masoretic Text and translates as “they have opened.” Most of the translations consulted in this study (e.g. NJB, NIV, NASB, KJV, BBE, ESV, JPS, NKJV, and RSV) follow this approach. Verse 4a. (“in return of my love”) BHS suggests that (“in return of my love”) which is repeated in 5b is to be omitted or deleted. This suggestion of the BHS runs counter to the psalm‟s repetition of terms in adjacent verses, for example, verses 9, 10, 13, 14, 17 and 18 (see Allen, 1983:72). The present translation stays with the Masoretic Text. 29 This is a Latin phrase denoting a literary technique where the narrator begins in the middle of the action rather than at the beginning. 5. Psalm 109 An Exegetical Study of Imprecatory Psalms in the Old Testament 182 Verse 4b. (“but I am [in] prayer”) The Masoretic Text of 4b, (literally “and I a prayer”), is obscure. The LXX has (“but I pray”) which suggests the Hebrew text (“and I pray”). The Syriac has the equivalent of (“and I pray for them”) which may reflect an interpretation of . The RSV and TEV follow the approach of the Syriac. The RSV has “even as I make prayer for them” and the TEV has “and have prayed for them.” Kraus (1989:336-337) also follows the approach of the Syriac. The NEB interprets as “though I have done nothing unseemly.” The NJV interprets as “and I must stand judgment.” The NIV has “but I am a man of prayer.” A number of translations follow the LXX interpretation. The NJB has “and all I can do is pray.” The NASB has “But I am [in] prayer” and the KJV has “but I [give myself unto] prayer.” The present translation follows the NASB translation which follows the LXX. Verse 7b. (“and let his prayer become sin”) The Hebrew of 7b is difficult to understand. Some take the word translated “prayer” to mean the plea to judge. For example, the NAB translates 7b as “May his plea be in vain.” The SPCL has “may his defence result in his condemnation” (this is my back translation of the SPCL). The meaning of (“prayer”) in the Old Testament is discussed under the heading Intra-textual analysis of Psalm 109. The present translation translates in 7b as “prayer.” Most of the translations consulted in this study (e.g. KJV, NASB, NIV, NJB, NKJV and LXX) follow this approach. The present translation follows the KJV and NASB which have “and let his prayer become sin.” Verse 10b. (“let them be driven from the ruins of their house”) The Hebrew of 10b (“let them seek from their ruins”) is difficult to understand and does not make good sense in the context. The LXX reading suggests that most probably the writer made the error of writing (“let them seek”) instead of (“let them be driven out”).